namo tassa bhagavato arahato sammāsambuddhassa

皈敬世尊、阿羅漢、正等正覺者


法句經 第十一:老品 多譯本對讀(段層次) Dhammapada (Dhp.) 11. Jarāvaggo




偈頌目錄
Dhp146 Dhp147 Dhp148 Dhp149 Dhp150 Dhp151
Dhp152 Dhp153 Dhp154 Dhp155 Dhp156  

本對讀包含下列數個版本,請自行勾選欲對讀之版本 (感恩 Siong-Ui Te 師兄 提供程式支援):

Dhammapada Dhp. 146
巴利原典 (PTS) [1]
  1. Jarāvaggo.
146. Ko nu hāso kimānando niccaṃ pajjalite sati146
Andhakārena onaddhā padīpaṃ na gavessatha.
巴利原典 (CSCD) [2]

11. Jarāvaggo

146. Ko nu hāso [kinnu hāso (ka.)] kimānando, niccaṃ pajjalite sati;
Andhakārena onaddhā, padīpaṃ na gavesatha.
漢譯( 了參 法師 譯, 文言文版) [3]

十一、老品

一四六 常在燃燒中,何喜何可笑?幽暗之所蔽,何不求光明? [LChnFn11-01][LChnFn11-02][LChnFn11-03][MettFn11-01][MettFn11-02][NandFn11-01]

漢譯( 敬法 法師 譯, 白話文版) [4]

第十一:老品

146 (世間)常常在燃燒,為何笑為何高興?
當被黑暗覆蔽時,為何不尋求明燈?
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:何喜何笑,命常熾然,深弊幽冥,不如求錠T04, 565b
  2. 法句譬喻經:何喜何笑,念常熾然,深蔽幽冥,不如求錠T04, 592c
  3. 出曜經:何憙何笑,念常熾然,深蔽幽冥,而不求錠T04, 611c
  4. 法集要頌經:如燭熾焰時,擲物在暗處,不使智燈尋,恒為煩惱覆T04,777a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

Chapter 11 Old Age

SEEK THE LIGHT

  1. What is laughter, what is joy, when the world is ever burning? [NāradaFn11-01] Shrouded by darkness, would you not seek the light?
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7]

Dhp XI Old Age

146. When this world is ever ablaze, why this laughter, why this jubilation? Shrouded in darkness, will you not see the light?

英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

Dhp XI Aging

146

What laughter, why joy,
when constantly aflame?
  Enveloped in darkness,
don't you look for a lamp?
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]

Chapter 11 Decay

146a
For what the mirth and jubilation
In this endless conflagration?

146b
Blind in the black of the night:
Won’t you endeavour to seek for a light?
英譯(Translated from the Pali by Friedrich Max Müller) [10]

Chapter XI: Old Age

146 How is there laughter, how is there joy, as this world is always burning? Why do you not seek a light, ye who are surrounded by darkness?

英譯(Cited from DLMBS) [12]

Chapter 11: The Old Age

DhP 146
What laughter? Why joy? When everything is constantly burning?
Covered by darkness, you do not seek light? [DLMBSFn-V146]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十一:老品 Dhp. 146
Dhammapada Dhp. 147
巴利原典 (PTS) [1]
147. Passa cittakataṃ bimbaṃ arukāyaṃ samussitaṃ
Āturaṃ bahusaṅkappaṃ yassa natthi dhuvaṃ ṭhiti.
巴利原典 (CSCD) [2]
147. Passa cittakataṃ bimbaṃ, arukāyaṃ samussitaṃ;
Āturaṃ bahusaṅkappaṃ, yassa natthi dhuvaṃ ṭhiti.
漢譯( 了參 法師 譯, 文言文版) [3] 一四七 觀此粉飾身;瘡傷一堆骨,疾病多思惟,絕非常存者。 [LChnFn11-04][LChnFn11-05][LChnFn11-06][MettFn11-03][MettFn11-04][NandFn11-02]
漢譯( 敬法 法師 譯, 白話文版) [4]
147 看這裝飾美麗的身體,一堆瘡痍一堆組成物,
多病與受到諸多思念,於它沒什麼恆常存在。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:見身形範,倚以為安,多想致病,豈知非真T04, 565b
  2. 法句譬喻經:見身形範,倚以為安,多想致病,豈知不真T04,592c
  3. 出曜經:如是當觀身,眾病之所因,病與愚合會,焉能可恃怙T04, 738b
  4. 法集要頌經:如是當觀身,眾病之所因,病與愚合會,焉能可恃怙T04, 791c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

FOUL IS THIS GAILY DECKED BODY

  1. Behold this beautiful body, a mass of sores, a heaped-up (lump), diseased, much thought of, in which nothing lasts, nothing persists. [NāradaFn11-02]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 147. Behold this body — a painted image, a mass of heaped up sores, infirm, full of hankering — of which nothing is lasting or stable!
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

147

Look at the beautified image,
a heap of festering wounds, shored up:
ill, but the object
  of many resolves,
where there is nothing
  lasting or sure.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
147
Look at this beautified puppet,
Haughty and full of supposing;
Orifice-marked(1), full of sickness;
Unstable, with nothing enduring. [VaradoFn-V147]
英譯(Translated from the Pali by Friedrich Max Müller) [10] 147 Look at this dressed-up lump, covered with wounds, joined together, sickly, full of many thoughts, which has no strength, no hold!
英譯(Cited from DLMBS) [12]
DhP 147
Look at this mind-created image, a compounded heap of sores,
diseased, with many plans, which does not have any permanence or stability. [DLMBSFn-V147]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十一:老品 Dhp. 147
Dhammapada Dhp. 148
巴利原典 (PTS) [1]
148. Parijiṇṇamidaṃ rūpaṃ roganiḍḍhaṃ pabhaṅguraṃ
Bhijjati pūtisandeho maraṇantaṃ hi jīvitaṃ.
巴利原典 (CSCD) [2]
148. Parijiṇṇamidaṃ rūpaṃ, roganīḷaṃ [roganiḍḍhaṃ (sī. pī.), roganiddhaṃ (syā.)] pabhaṅguraṃ;
Bhijjati pūtisandeho, maraṇantañhi jīvitaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 一四八 此衰老形骸,病藪而易壞;朽聚必毀滅,有生終歸死。 [MettFn11-05][NandFn11-03]
漢譯( 敬法 法師 譯, 白話文版) [4]
148 此身已徹底衰老,是一巢病並毀壞。
這堆不淨分解時,生命結束於死亡。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:老則色衰,病無光澤,皮緩肌縮,死命近促T04, 565b
  2. 法句譬喻經:老則色衰,病無光澤,皮緩肌縮,死命近促T04, 592c
  3. 法句經:老則色衰,所病自壞,形敗腐朽,命終其然T04, 559a
  4. 出曜經:老則色衰,所病自壞,形敗腐朽,命終其然T04, 622b
5. 修行本起經:老則色衰,病無光澤,皮緩肌縮,死命近促T03, 466c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

LIFE ENDS IN DEATH

  1. Thoroughly worn out is this body, a nest of diseases, perishable. This putrid mass breaks up. Truly, life ends in death.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 148. Fully worn out is this body, a nest of disease, and fragile. This foul mass breaks up, for death is the end of life.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

148

Worn out is this body,
a nest of diseases, dissolving.
This putrid conglomeration
is bound to break up,
for life is hemmed in with death.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
148
Decayed is your delicate frame,
A nest of disease and affliction.
This odious lump falls apart,
And this life, indeed, comes to extinction.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 148 This body is wasted, full of sickness, and frail; this heap of corruption breaks to pieces, life indeed ends in death.
英譯(Cited from DLMBS) [12]
DhP 148
Decayed is this body, a frail nest of diseases.
This foul mass breaks up. Indeed, the life ends in death. [DLMBSFn-V148]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十一:老品 Dhp. 148
Dhammapada Dhp. 149
巴利原典 (PTS) [1]
149. Yānimāni apatthāni alāpūneva sārade
Kāpotakāni aṭṭhīni tāni disvāna kā rati.
巴利原典 (CSCD) [2]
149. Yānimāni apatthāni [yānimāni apatthāni (sī. syā. pī.), yānimāni’paviddhāni (?)], alābūneva [alāpūneva (sī. syā. pī.)] sārade;
Kāpotakāni aṭṭhīni, tāni disvāna kā rati.
漢譯( 了參 法師 譯, 文言文版) [3] 一四九 猶如葫盧瓜,散棄於秋季,骸骨如鴿色,觀此何可樂? [NandFn11-04]
漢譯( 敬法 法師 譯, 白話文版) [4]
149 這些白骨像秋天丟棄的葫蘆,
見到它們又有什麼可喜的呢?
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:身死神徒,如御棄車,肉消骨散,身何可怙T04, 565c
  2. 法句譬喻經:身死神徒,如御棄車,肉消骨散,身何可怙T04, 592c
  3. 出曜經:諸有形器,散在諸方,骨色如鴿,斯有何樂T04, 612a
  4. 法集要頌經:人身有形器,棄散在諸方,骸骨如鴿色,觀斯有何樂T04, 777a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

WHAT DELIGHT IN SEEING WHITE BONES?

  1. Like gourds cast away in autumn are these dove-hued bones. What pleasure is there in looking at them?
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 149. These dove-colored bones are like gourds that lie scattered about in autumn. Having seen them, how can one seek delight?
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

149

On seeing these bones
  discarded
like gourds in the fall,
  pigeon-gray:
         what delight?
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
149
Your beloved’s grey bones, long-discarded,
Like slender white gourds from the harvest:
You wistfully view them with far-away eyes.
What is the pleasure in them you descry?
英譯(Translated from the Pali by Friedrich Max Müller) [10] 149 Those white bones, like gourds thrown away in the autumn, what pleasure is there in looking at them?
英譯(Cited from DLMBS) [12]
DhP 149
Those gray bones, thrown away like pumpkins in fall.
Seeing them, what love can there be? [DLMBSFn-V149]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十一:老品 Dhp. 149
Dhammapada Dhp. 150
巴利原典 (PTS) [1]
150. Aṭṭhīnaṃ nagaraṃ kataṃ maṃsalohitalepanaṃ
Yattha jarā ca maccu ca māno makkho ca ohito.
巴利原典 (CSCD) [2]
150. Aṭṭhīnaṃ nagaraṃ kataṃ, maṃsalohitalepanaṃ;
Yattha jarā ca maccu ca, māno makkho ca ohito.
漢譯( 了參 法師 譯, 文言文版) [3] 一五0 此城骨所建,塗以血與肉,儲藏老與死,及慢並虛偽。 [LChnFn11-07][LChnFn11-08][MettFn11-06][MettFn11-07]
漢譯( 敬法 法師 譯, 白話文版) [4]
150 此城以骨建,以血肉包裝;
其中藏老死、我慢與藐視。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:身為如城,骨幹肉塗,生至老死,但藏恚慢T04, 565c
  2. 出曜經:骨幹以為城,肉血而塗之,根門盡開張,結賊得縱逸T04, 706b
  3. 法集要頌經:骨幹以為城,肉血而塗飾,門根盡開張,結賊得縱逸T04,785b
4. 根本說一切有部毘奈耶雜事:身城骨牆壁,血肉作塗泥,畫綵貪瞋癡,隨處而莊飾。可惡骨身城,血肉相連合,常被惡知識,內外苦相煎T24, 260b
5. 瑜伽師地論:有城骨為牆,筋肉而塗飾,其中有貪恚,慢覆所任持T30, 383a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THIS BODY IS COMPOSED OF FLESH AND BLOOD

  1. Of bones is (this) city made, plastered with flesh and blood. Herein are stored decay, death, conceit, and detraction.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 150. This city (body) is built of bones, plastered with flesh and blood; within are decay and death, pride and jealousy.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

150

A city made of bones,
plastered over with flesh & blood,
whose hidden treasures are:
  pride & contempt,
  aging & death.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
150
Of bones is this citadel made;
With meat and with blood it is swathed;
Senescence and death wait inside –
And vilification and pride.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 150 After a stronghold has been made of the bones, it is covered with flesh and blood, and there dwell in it old age and death, pride and deceit.
英譯(Cited from DLMBS) [12]
DhP 150
There is a city made of bones, plastered with flesh and blood,
where there are deposited old age, death, conceit and hypocrisy. [DLMBSFn-V150]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十一:老品 Dhp. 150
Dhammapada Dhp. 151
巴利原典 (PTS) [1]
151. Jīranti ve rāja rathā sucittā
Atho sarīrampi jaraṃ upeti.
Satañca dhammo na jaraṃ upeti
Santo have sabbhi pavedayanti.
巴利原典 (CSCD) [2]
151. Jīranti ve rājarathā sucittā, atho sarīrampi jaraṃ upeti;
Satañca dhammo na jaraṃ upeti, santo have sabbhi pavedayanti.
漢譯( 了參 法師 譯, 文言文版) [3] 一五一 盛飾王車亦必朽,此身老邁當亦爾。唯善人法不老朽,善人傳示於善人。 [LChnFn11-09][MettFn11-08][NandFn11-05]
漢譯( 敬法 法師 譯, 白話文版) [4]
151 莊嚴的王車亦終須損壞,人體也一樣會變得衰老,
然而善人之法不會老化,眾善人的確會互相說示。 [CFFn11-01]
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:老則形變,喻如故車,法能除苦,宜以力學T04, 565c
  2. 出曜經:老則形變,喻如故車,法能除苦,宜以力學T04, 620b
  3. 法集要頌經:如囚被繫縛,所欲無能益,亦如朽故車,不久見破壞T04,777c
4. 雜阿含經:王所乘寶車,終歸有朽壞,此身亦復然,遷移會歸老。唯如來正法,無有衰老相,稟斯正法者,永到安隱處T02, 340a
5. 別譯雜阿含經:王車嚴飾盛,莊挍甚奇妙,久故色毀敗,如身必歸老,實法無衰老,展轉相付故T02, 397a
6. 修行本起經:老則形變,喻如故車,法能除苦,宜以力學T03, 466c
7. 菩薩所集論:此王車朽敗,身亦如是朽,真法不朽敗,於己而平均T28, 801c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

RIGHTEOUSNESS DOES NOT WEAR AWAY

  1. Even ornamented royal chariots wear out. So too the body reaches old age. But the Dhamma [NāradaFn11-03] of the Good grows not old. Thus do the Good reveal it among the Good. [NāradaFn11-04]
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 151. Even gorgeous royal chariots wear out, and indeed this body too wears out. But the Dhamma of the Good does not age; thus the Good make it known to the good.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

151

Even royal chariots
well-embellished
get run down,
and so does the body
succumb to old age.
But the Dhamma of the good
doesn't succumb to old age:
the good let the civilized know.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
151
The state royal coaches decay:
The body to old age approaches.
The virtue of Dhamma does not waste away;
The calmed make this known to the righteous.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 151 The brilliant chariots of kings are destroyed, the body also approaches destruction, but the virtue of good people never approaches destruction,--thus do the good say to the good.
英譯(Cited from DLMBS) [12]
DhP 151
Beautiful king's chariots wear out. And also the body gets old.
But the teaching of the good ones does not get old. The good ones teach it to each other. [DLMBSFn-V151]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十一:老品 Dhp. 151
Dhammapada Dhp. 152
巴利原典 (PTS) [1]
152. Appassutāyaṃ puriso balivaddo'va jīrati
Maṃsāni tassa vaḍḍhanti paññā tassa na vaḍḍhati.
巴利原典 (CSCD) [2]
152. Appassutāyaṃ puriso, balibaddhova [balivaddova (sī. syā. pī.)] jīrati;
Maṃsāni tassa vaḍḍhanti, paññā tassa na vaḍḍhati.
漢譯( 了參 法師 譯, 文言文版) [3] 一五二 寡聞之(愚)人,生長如牡牛,唯增長筋肉,而不增智慧。 [NandFn11-06]
漢譯( 敬法 法師 譯, 白話文版) [4]
152 這個少聞之人,如公牛般長大,
他的肌肉增長,其智慧不增長。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:人之無聞,老若特牛,但長肌肥,無有智慧T04, 565c
  2. 法句譬喻經:人之無聞,老如特牛,但長肌肥,無有智慧T04, 598b
3. 雜阿含經063何用巨大身,多肉而無慧?此賢勝智慧,則為上士夫。
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

ONE WITH LITTLE LEARNING LACKS WISDOM

  1. The man of little learning grows old like the ox. His muscles grow; his wisdom grows not.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 152. The man of little learning grows old like a bull. He grows only in bulk, but, his wisdom does not grow.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

152 [ThaniSFn-V152]

This unlistening man
matures like an ox.
His muscles develop,
his discernment     not.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
152
The man of small learning matures like an ox:
His body develops, his wisdom does not.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 152 A man who has learnt little, grows old like an ox; his flesh grows, but his knowledge does not grow.
英譯(Cited from DLMBS) [12]
DhP 152
The person without learning grows old like an ox.
His flesh grows; his wisdom does not. [DLMBSFn-V152]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十一:老品 Dhp. 152
Dhammapada Dhp. 153
巴利原典 (PTS) [1]
153. Anekajāti saṃsāraṃ sandhāvissaṃ anibbisaṃ
Gahakārakaṃ gavesanto dukkhā jāti punappunaṃ.
巴利原典 (CSCD) [2]
153. Anekajātisaṃsāraṃ , sandhāvissaṃ anibbisaṃ;
Gahakāraṃ [gahakārakaṃ (sī. syā. pī.)] gavesanto, dukkhā jāti punappunaṃ.
漢譯( 了參 法師 譯, 文言文版) [3] 一五三 經多生輪迴,尋求造屋者,但未得見之,痛苦再再生。 [LChnFn11-10][LChnFn11-11][MettFn11-09][NandFn11-07]
漢譯( 敬法 法師 譯, 白話文版) [4]
153 在生死輪迴當中,我尋找了許多世
卻找不到造屋者,一再投生的確苦。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:生死無聊,往來艱難,意猗貪身,生苦無端T04, 565,c
  2. 法句譬喻經:生死無聊,往來艱難,意倚貪身,更苦無端T04, 598b
  3. 出曜經:生死無有量,往來無端緒,求於屋舍者,數數受胞胎T04, 759b
  4. 法集要頌經:生死無有量,往來無端緒,求於屋舍者,數數受胞胎T04,795b
5. 增壹阿含經:生死無數劫,流轉不可計,各各求所安,數數受苦惱T02,597a
6. 善見律:流轉非一生,走去無厭足,正覓屋住處,更生生辛苦T24,675c
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

CRAVING IS THE BUILDER OF THIS HOUSE

  1. Through many a birth I wandered in saṃsāra, [NāradaFn11-05] seeking, but not finding, the builder of the house. Sorrowful is it to be born again and again.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 153. Through many a birth in samsara have I wandered in vain, seeking the builder of this house (of life). Repeated birth is indeed suffering!
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

153-154 [ThaniSFn-V153-154]

Through the round of many births I roamed
  without reward,
  without rest,
seeking the house-builder.
  Painful is birth
  again & again.

House-builder, you're seen!
You will not build a house again.
All your rafters broken,
the ridge pole dismantled,
immersed in dismantling, the mind
has attained to the end of craving.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
153 & 154

For lifetimes untold
Through samsara I’ve roamed
For the housebuilder seeking
But failing to meet him.

How great is the pain
Ever new births to gain!

But now, builder, you’re met;
No more homes you’ll erect.
For the rafters are fractured,
The ridgepole is shattered.

My mind, in forsaking
Conditioned causation,
Through craving’s destruction,
Has reached liberation.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 153, 154. Looking for the maker of this tabernacle, I shall have to run through a course of many births, so long as I do not find (him); and painful is birth again and again. But now, maker of the tabernacle, thou hast been seen; thou shalt not make up this tabernacle again. All thy rafters are broken, thy ridge-pole is sundered; the mind, approaching the Eternal (visankhara, nirvana), has attained to the extinction of all desires.
英譯(Cited from DLMBS) [12]
DhP 153
Through many rounds of rebirth have I ran, looking for the house-builder,
but not finding him. Painful is repeated rebirth. [DLMBSFn-V153]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十一:老品 Dhp. 153
Dhammapada Dhp. 154
巴利原典 (PTS) [1]
154. Gahakāraka diṭṭho'si puna gehaṃ na kāhasi
Sabbā te phāsukā bhaggā gahakauṭaṃ visaṅkhitaṃ
Visaṅkhāragataṃ cittaṃ taṇhānaṃ khayamajjhagā.
巴利原典 (CSCD) [2]
154. Gahakāraka diṭṭhosi, puna gehaṃ na kāhasi;
Sabbā te phāsukā bhaggā, gahakūṭaṃ visaṅkhataṃ;
Visaṅkhāragataṃ cittaṃ, taṇhānaṃ khayamajjhagā.
漢譯( 了參 法師 譯, 文言文版) [3] 一五四 已見造屋者!不再造於屋。椽桷皆毀壞,棟梁亦摧折。我既證無為,一切愛盡滅。 [LChnFn11-12][LChnFn11-13][LChnFn11-14][LChnFn11-15][NandFn11-08][LChnFn11-16][MettFn11-10][MettFn11-11][MettFn11-12][NandFn11-07]
漢譯( 敬法 法師 譯, 白話文版) [4]
154 造屋者你已被見!你已不能再造屋。
你所有的椽已斷,你的橫梁已粉碎。
我心已證無為法,已經達到愛盡毀。 [CFFn11-02]
漢譯(相當之古漢譯對應經典) [5]
  1. 出曜經:以觀此屋,更不造舍,梁棧已壞,臺閣摧折T04,759b
  2. 出曜經:心已離行,中間已滅,心為輕躁,難持難護T04, 759b
  3. 法集要頌經:以觀此居屋,更不造諸舍,梁棧看已壞,臺閣則摧折T04, 795b
  4. 法句經:慧以見苦,是故棄身,滅意斷行,愛盡無生T04, 565c
  5. 法句譬喻經:慧人見苦,是以弃身,滅意斷欲,愛盡無生T04, 598b
6. 增壹阿含經:設復見身已,意欲造舍宅,一切支節壞,形體不得全。心已離諸行,愛著永無餘,更不受此形,長樂涅槃中T02, 597b
7. 善見律毘婆沙:今已見汝屋,不復更作屋,一切脊肋骨,碎折不復生。心已離煩惱,愛盡至涅槃T24, 675c
8. 菩薩所集論:我已見屋室,更不起愛著,汝盡脇勒摧,屋舍皆壞敗T28,803a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. O house-builder! Thou art seen. Thou shalt build no house again. All thy rafters are broken. Thy ridge-pole is shattered. My mind has attained the unconditioned. Achieved is the end of craving.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 154. O house-builder, you are seen! You will not build this house again. For your rafters are broken and your ridgepole shattered. My mind has reached the Unconditioned; I have attained the destruction of craving. [BudRkFn-v153-154]
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

153-154 [ThaniSFn-V153-154]

Through the round of many births I roamed
  without reward,
  without rest,
seeking the house-builder.
  Painful is birth
  again & again.

House-builder, you're seen!
You will not build a house again.
All your rafters broken,
the ridge pole dismantled,
immersed in dismantling, the mind
has attained to the end of craving.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
153 & 154

For lifetimes untold
Through samsara I’ve roamed
For the housebuilder seeking
But failing to meet him.

How great is the pain
Ever new births to gain!

But now, builder, you’re met;
No more homes you’ll erect.
For the rafters are fractured,
The ridgepole is shattered.

My mind, in forsaking
Conditioned causation,
Through craving’s destruction,
Has reached liberation.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 153, 154. Looking for the maker of this tabernacle, I shall have to run through a course of many births, so long as I do not find (him); and painful is birth again and again. But now, maker of the tabernacle, thou hast been seen; thou shalt not make up this tabernacle again. All thy rafters are broken, thy ridge-pole is sundered; the mind, approaching the Eternal (visankhara, nirvana), has attained to the extinction of all desires.
英譯(Cited from DLMBS) [12]
DhP 154
Oh, house-builder, you are seen! You will not build this house again!
All your ribs are broken; the roof is destroyed.
My mind is dissolute; I have attained the end of all cravings. [DLMBSFn-V154]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十一:老品 Dhp. 154
Dhammapada Dhp. 155
巴利原典 (PTS) [1]
155. Acaritvā brahmacariyaṃ aladdhā yobbane dhanaṃ
Jiṇṇakoñcā, va jhāyanti khīṇamaccheva pallale.
巴利原典 (CSCD) [2]
155. Acaritvā brahmacariyaṃ, aladdhā yobbane dhanaṃ;
Jiṇṇakoñcāva jhāyanti, khīṇamaccheva pallale.
漢譯( 了參 法師 譯, 文言文版) [3] 一五五 少壯不得財,並不修梵行,如池邊老鷺,無魚而萎滅。 [MettFn11-13][MettFn11-14]
漢譯( 敬法 法師 譯, 白話文版) [4]
155 少壯時不修梵行,也沒有賺取財富;
他們像衰老的鷺,在無魚的池等死。
漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:不修梵行,又不富財,老如白鷺,守伺空池T04, 565c
  2. 法句譬喻經:不修梵行,又不富財,老如白鵠,守斯空池T04, 593a
  3. 出曜經:不修梵行,少不積財,如鶴在池,守故何益T04, 707a
  4. 法集要頌經:少不修梵行,至老不積財,鴛鴦守空池,守故有何益T04, 785c
5. 雜阿含經:不修於梵行,不得年少財,猶如老鵠鳥,守死於空池T02, 310a
6. 別譯雜阿含:少不修梵行,亦不聚財寶,猶如老鸛雀,棲止守空池T02,403b
7. 大毘婆沙論:少不修梵行,喪失聖財寶,今如二老鶴,共守一枯池T27, 660a
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]

THEY REPENT WHO DO NOT PROGRESS MATERIALLY AND SPIRITUALLY

  1. They who have not led the Holy Life, who in youth have not acquired wealth, pine away like old herons at a pond without fish.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 155. Those who in youth have not led the holy life, or have failed to acquire wealth, languish like old cranes in the pond without fish.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

155-156

Neither living the chaste life
nor gaining wealth in their youth,
they waste away like old herons
in a dried-up lake
depleted of fish.

Neither living the chaste life
nor gaining wealth in their youth,
they lie around,
misfired from the bow,
sighing over old times.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
155
The old who, in their youth, neither took on the holy-life, nor made any savings, brood like old herons beside a fished-out lake.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 155 Men who have not observed proper discipline, and have not gained treasure in their youth, perish like old herons in a lake without fish.
英譯(Cited from DLMBS) [12]
DhP 155
Those, who have not led the holy life, and have not obtained wealth while young,
ponder just like old herons in the lake without fish. [DLMBSFn-V155]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十一:老品 Dhp. 155
Dhammapada Dhp. 156
巴利原典 (PTS) [1]
156. Acaritvā brahmacariyaṃ aladdhā yobbane dhanaṃ
Senti cāpā'tikhittā'va purāṇāni anutthunaṃ.

Jarāvaggo ekādasamo.

巴利原典 (CSCD) [2]
156. Acaritvā brahmacariyaṃ, aladdhā yobbane dhanaṃ;
Senti cāpātikhīṇāva, purāṇāni anutthunaṃ.

Jarāvaggo ekādasamo niṭṭhito.

漢譯( 了參 法師 譯, 文言文版) [3]

一五六 少壯不得財,並不修梵行,臥如破折弓,悲歎於過去。 [MettFn11-14]

老品第十一竟

漢譯( 敬法 法師 譯, 白話文版) [4]
156 少壯時不修梵行,也沒有賺取財富;
猶如破弓躺在地,悲嘆種種的過去。

老品第十一完畢

漢譯(相當之古漢譯對應經典) [5]
  1. 法句經:既不守戒,又不積財,老羸氣竭,思故何逮T04, 565c
  2. 法句譬喻經:既不守戒,又不積財,老羸氣竭,思故何逮T04, 593a
  3. 雜阿含經:不行梵行故,不得年少財,思惟古昔事,眠地如曲弓T02, 310a
  4. 出曜經:不修梵行,少不積財,愚者睡眠,守故不造T04, 706c
  5. 法集要頌經:少不修梵行,至老不積財,愚癡樂睡眠,由己不修善T04, 785c
6. 別譯雜阿含:不修於梵行,壯不聚財寶,念壯所好樂,住立如曲弓T02,403b
英譯(Translated from the Pali by Ven. Nārada Thera ) [6]
  1. They who have not led the Holy Life; who in youth have not acquired wealth, lie like worn-out bows, sighing after the past.
英譯(Translated from the Pali by Ven. Ācharya Buddharakkhita ) [7] 156. Those who in youth have not lead the holy life, or have failed to acquire wealth, lie sighing over the past, like worn out arrows (shot from) a bow.
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu ) [8]

155-156

Neither living the chaste life
nor gaining wealth in their youth,
they waste away like old herons
in a dried-up lake
depleted of fish.

Neither living the chaste life
nor gaining wealth in their youth,
they lie around,
misfired from the bow,
sighing over old times.
英譯(Translated from the Pali by Ven. Varado Bhikkhu ) [9]
156
The old who, in their youth, neither took on the holy-life, nor made any savings, lie on their backs lamenting the past, like misfired arrows.
英譯(Translated from the Pali by Friedrich Max Müller) [10] 156 Men who have not observed proper discipline, and have not gained treasure in their youth, lie, like broken bows, sighing after the past.
英譯(Cited from DLMBS) [12]
DhP 156
Those, who have not led the holy life, and have not obtained wealth while young,
lie just like arrows shot from a bow, moaning over the past. [DLMBSFn-V156]
巴利註解漢譯 [11] 請參考 巴利《法句經》註解 摘譯 十一:老品 Dhp. 156

備註:

[1](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11) 〔註001〕  巴利原典 (PTS) Dhammapadapāḷi 乃參考 Access to InsightTipitaka : → Dhp{Dhp 1-20} ( Dhp ; Dhp 21-32 ; Dhp 33-43 , etc..)
[2](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11) 〔註002〕  巴利原典 (CSCD) Dhammapadapāḷi 乃參考 `【國際內觀中心】(Vipassana Meditation (As Taught By S.N. Goenka in the tradition of Sayagyi U Ba Khin)所發行之《第六次結集》(巴利大藏經) CSCD ( Chaṭṭha Saṅgāyana CD)。網路版原始出處(original)請參考: The Pāḷi Tipitaka (http://www.tipitaka.org/) (請於左邊選單“Tipiṭaka Scripts”中選 Roman → Web → Tipiṭaka (Mūla) → Suttapiṭaka → Khuddakanikāya → Dhammapadapāḷi → 1. Yamakavaggo (2. Appamādavaggo , 3. Cittavaggo , etc..)。]
[3](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11)

〔註003〕 本譯文請參考: 文言文版 ( 了參 法師 譯,台北市:圓明出版社,1991。) 另參:

一、 Dhammapada 法句經(中英對照) -- English translated by Ven. Ācharya Buddharakkhita ; Chinese translated by Yeh chun(葉均); Chinese commented by Ven. Bhikkhu Metta(明法比丘)Ven. Ācharya Buddharakkhita ( 佛護 尊者 ) 英譯; 了參 法師(葉均) 譯; 明法比丘 註(增加許多濃縮的故事)〕: PDFDOCDOC (Foreign1 字型)

二、 法句經 Dhammapada (Pāḷi-Chinese 巴漢對照)-- 漢譯: 了參 法師(葉均) ; 單字注解:廖文燦; 注解: 尊者 明法比丘PDFDOCDOC (Foreign1 字型)

[4](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11) 〔註004〕 本譯文請參考: 白話文版敬法 法師 譯,第二修訂版 2015,pdf原始出處,直接下載 pdf ; (初版 )
[5](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11)

〔註005〕 取材自:【部落格-- 荒草不曾鋤】-- 《法句經》 (涵蓋了T210《法句經》、T212《出曜經》、 T213《法集要頌經》、巴利《法句經》、巴利《優陀那》、梵文《法句經》,對他種語言的偈頌還附有漢語翻譯。)

參考相當之古漢譯對應經典:

[6](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11) 〔註006〕 此英譯為 Ven Nārada Thera 所譯;請參考原始出處(original): Dhammapada -- PĀLI TEXT AND TRANSLATION WITH STORIES IN BRIEF AND NOTES BY Ven Nārada Thera
[7](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11) 〔註007〕 此英譯為 Ven. Ācharya Buddharakkhita 所譯;請參考原始出處(original): The Buddha's Path of Wisdom, translated from the Pali by Ven. Ācharya Buddharakkhita : Preface with an introduction by Ven. Bhikkhu Bodhi ; I. Yamakavagga: The Pairs (vv. 1-20) , Dhp II Appamadavagga: Heedfulness (vv. 21-32 ) , Dhp III Cittavagga: The Mind (Dhp 33-43) , ..., XXVI. The Holy Man (Dhp 383-423)
[8](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11) 〔註008〕 此英譯為 Ven. Thanissaro Bhikkhu ( 坦尼沙羅尊者 所譯;請參考原始出處(original): The Dhammapada, A Translation translated from the Pali by Ven. Thanissaro Bhikkhu : Preface ; introduction ; I. Yamakavagga: The Pairs (vv. 1-20) , Dhp II Appamadavagga: Heedfulness (vv. 21-32) , Dhp III Cittavagga: The Mind (Dhp 33-43) , ..., XXVI. The Holy Man (Dhp 383-423) (Access to Insight:Readings in Theravada BuddhismTipitakaDhp (Dhammapada The Path of Dhamma)
[9](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11) 〔註009〕 此英譯為 Ven. Varado Bhikkhu and Samanera Bodhesako 所譯;請參考原始出處(original): Dhammapada in Verse -- Inward Path, Translated by Bhante Varado and Samanera Bodhesako, Malaysia, 2007
[10](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11) 〔註010〕 此英譯為 Friedrich Max Müller 所譯;請參考原始出處(original): The Dhammapada : A Collection of Verses: Being One of the Canonical Books of the Buddhists, translated by Friedrich Max Müller (en.wikisource.org) (revised Jack Maguire, SkyLight Pubns, Woodstock, Vermont, 2002)
[11](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11) 〔註011〕 取材自:【部落格-- 荒草不曾鋤】-- 《法句經》 (涵蓋了T210《法句經》、T212《出曜經》、 T213《法集要頌經》、巴利《法句經》、巴利《優陀那》、梵文《法句經》,對他種語言的偈頌還附有漢語翻譯。)
[12](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11) 〔註012〕 取材自: 經文選讀佛學數位圖書館暨博物館 --- 語言教學. 巴利語教學
[LChnFn11-01]〔註11-01〕 「燃燒」(Pajjalita)亦可譯為火燄。註釋謂世界有十一種火常在燃燒。即:貪(raga),瞋(dosa),癡(moha),病(vyadhi),老(jara),死(marana),愁(soka),悲(parideva),苦(dukkha),憂(domanasa),惱(upayasa)。
[LChnFn11-02]〔註11-02〕 喻無明或癡。
[LChnFn11-03]〔註11-03〕 喻智慧。
[LChnFn11-04]〔註11-04〕 身有九瘡--雙眼、雙耳、雙鼻孔、口及大小便。
[LChnFn11-05]〔註11-05〕 謂此身由三百餘骨節聚成的。
[LChnFn11-06]〔註11-06〕 思惟此身美麗微妙等。
[LChnFn11-07]〔註11-07〕 喻形骸。
[LChnFn11-08]〔註11-08〕 「虛偽」(makkha) 古譯為「覆」。
[LChnFn11-09]〔註11-09〕 指佛,辟支佛及阿羅漢。
[LChnFn11-10]〔註11-10〕 以下二頌為釋迦牟尼佛在菩提樹下悟道的時候,心生歡喜,自說此頌。後來又再阿難尊者的發問中而答以此頌。
[LChnFn11-11]〔註11-11〕 指生死輪迴的原因。
[LChnFn11-12]〔註11-12〕 喻情欲。
[LChnFn11-13]〔註11-13〕 喻身體。
[LChnFn11-14]〔註11-14〕 喻其他的一切煩惱欲。
[LChnFn11-15]〔註11-15〕 喻無明。
[LChnFn11-16]〔註11-16〕 即涅槃。
[CFFn11-01]〔敬法法師註11-01〕 25 註:善人之法是指九出世間法。
[CFFn11-02]〔敬法法師註11-02〕 26 註:屋子是身體;造屋者是貪愛;無為是涅槃;愛滅盡即已證得阿羅漢果。
[MettFn11-01]〔明法尊者註11-01〕 燃燒 ︰世上有十一種火常在燃燒,貪rāga、瞋dosa、癡moha、病vyadhi、老jarā、死maraṇa、愁soka、悲parideva、苦dukkha、憂domanasa、惱upāyāsa。
[MettFn11-02]〔明法尊者註11-02〕 幽暗 :喻無知、無明。
[MettFn11-03]〔明法尊者註11-03〕 :指雙眼、雙耳、雙鼻孔、口、大便口、小便口等九處。
[MettFn11-04]〔明法尊者註11-04〕 多思惟 :bahusaṅkappaṁ,比喻多欲望。
[MettFn11-05]〔明法尊者註11-05〕 病藪 :roganiḍḍha(roga+niḍḍha< ni+sad坐),病巢。
[MettFn11-06]〔明法尊者註11-06〕 虛偽 :makkho,偽善(hypocrisy),或惡的覆藏。「覆藏」即屬於「慳」(macchariya)心所。Thanissaro Bhikkhu譯作︰contempt(輕視)。
[MettFn11-07]

〔明法尊者註11-07〕 本偈是佛陀度化難陀的未婚妻嘉娜帕達卡婭妮公主 (Janapadakalyāṇī佛陀姨母的女兒) 的故事,公主後來出家成為色難陀長老尼(Rūpanandātherī)。

PS: 請參 法句經故事集 ,十一~五、觀美色無常而證阿羅漢果 (偈 150)。

[MettFn11-08]〔明法尊者註11-08〕 善人法 :satañca dhammo,指聖者的教法。
[MettFn11-09]〔明法尊者註11-09〕 造屋者 ︰gahakārakaṁ,指渴愛;屋子指身體。 Dhp. 153-154 兩偈,據《法句註》(DhA) 說,是世尊成道時生起的心念。
[MettFn11-10]〔明法尊者註11-10〕 椽桷 :ㄔㄨㄢˊ ㄐㄩㄝˊphāsukā (肋骨(陰複主格)),支撐屋頂的木條。DhA: Sabbā te phāsukā bhaggāti tava sabbā avasesā kilesaphāsukā mayā bhaggā(你的一切剩餘的‘污染肋’已被我破壞)。
[MettFn11-11]〔明法尊者註11-11〕 棟樑 :gahakūṭaṁ,屋頂。DhA: Gahakūṭaṁ visaṅkhatanti imassa tayā katassa attabhāvagehassa avijjāsaṅkhātaṁ kaṇṇikamaṇḍalampi mayā viddhaṁsitaṁ.(這個被你已做的自己的家--所謂的無明-- 屋頂的椽桷 (kaṇṇika-maṇḍala支撐屋頂的木條)已被我破壞)。
[MettFn11-12]〔明法尊者註11-12〕 無為 ︰即是涅槃; 一切愛盡滅 ︰即已證得阿羅漢果。 Dhp.153-154 《善見律毘婆沙》譯作:「流轉非一生,走去無厭足,正覓屋住處,更生生辛苦,今已見汝屋,不復更作屋,一切脊肋骨,碎折不復生,心已離煩惱,愛盡至涅槃。(T24.675) 這兩偈為佛陀成道時生起的心念。(白話試譯:我經多生的輪迴流轉,尋求造屋者而未發現,一再的生是痛苦的。造屋者!你已見被發現,你不再造屋。你的一切的肋已被(我)破壞,(你的)屋頂已被(我)破壞;已去到無為心,獲得諸渴愛的滅盡。)
[MettFn11-13]〔明法尊者註11-13〕 少壯不得財 ︰aladdhā yobbane dhanaṁ,此句有「年輕時沒有儲蓄資財之意」。
[MettFn11-14](1, 2)

〔明法尊者註11-14〕 本 155~156 偈說波羅奈(Bārāṇasī)大富長者子(Mahādhanaseṭṭhiputta)的故事。大富不知理財,家財漸漸散盡,最後只好乞食為生。佛陀見到大富時,告訴阿難︰「如果他在人生的第一階段,做事業不耗損的話,將成為本城首富;出家的話,他將證得阿羅漢果,他的太太將證得阿那含果;如果他在人生的第二階段,做事業不耗損的話,將成為本城第二富;出家的話,他將證得阿那含果,他的太太將證得斯陀含果;如果他在人生的第三階段,做事業不耗損的話,將成為本城第三富;出家的話,他將證得斯陀含果,他的太太將證得須陀洹果;現在他的家財散盡,也空無沙門果。耗費殆盡之後,他現在就像蒼鷺守枯池一樣。」

cf.《雜阿含1162經》、《別譯雜阿含85經》。 《大毘婆沙論》卷102(T27.660.2)作:「少不修梵行,喪失聖財寶,今如二老鶴,共守一枯池。」

PS: 請參 法句經故事集 ,十一~九、摩訶達拿散盡家財 (偈 155~156)。

[NāradaFn11-01](Ven. Nārada 11-01) This world is perpetually consumed with the flames of passions. It is completely surrounded by the veil of ignorance. Being placed in such a world, the wise should try to seek the light of wisdom.
[NāradaFn11-02](Ven. Nārada 11-02) As good and pleasant.
[NāradaFn11-03](Ven. Nārada 11-03) The nine supramundane states are the four Paths, the four Fruits and Nibbāna.
[NāradaFn11-04](Ven. Nārada 11-04) Such as the Buddhas.
[NāradaFn11-05]

(Ven. Nārada 11-05) These two verses, the first paean of joy (udāna) uttered by the Buddha immediately after His Enlightenment, are not found elsewhere. As the Venerable Ananda heard them from the lips of the Buddha they have been inserted here.

Here the Buddha admits his past wanderings in existence which entails suffering, a fact which evidently proves the belief in rebirth. He was compelled to wander and consequently to suffer, as long as be could not discover the architect who built this house, the body. In His final birth He discovered by His own intuitive wisdom the elusive architect dwelling not outside but within the recesses of His own heart. The architect was Craving or Attachment (taṇhā), a self-created force a mental element latent in all. The discovery of the architect is the eradication of craving by attaining Arahantship which, in this utterance, is alluded to as the end of craving.

The rafters of this self-created house are the defilements (kilesa). The ridge-pole that supports the rafters is ignorance (avijjā), the root cause of all defilements. The shattering of the ridge-pole of ignorance by wisdom results in the complete demolition of the house. The ridge-pole and the rafters are the material with which the architect builds this undesired house. With their destruction the architect is deprived of the wherewithal to rebuild the house which is not wanted. With the demolition of the house the mind attains the unconditioned which is Nibbāna.

[BudRkFn-v153-154](Ven. Buddharakkhita vv. 153-154) According to the commentary, these verses are the Buddha's "Song of Victory," his first utterance after his Enlightenment. The house is individualized existence in samsara, the house-builder craving, the rafters the passions and the ridge-pole ignorance.
[ThaniSFn-V152](Ven. Thanissaro V.152) Muscles: This is a translation of the Pali mansani, which is usually rendered in this verse as "flesh." However, because the Pali word is in the plural form, "muscles" seems more accurate — and more to the point.
[ThaniSFn-V153-154](1, 2)

(Ven. Thanissaro V. 153-154) DhpA: These verses were the Buddha's first utterance after his full Awakening. For some reason, they are not reported in any of the other canonical accounts of the events following on the Awakening.

DhpA: "House" = selfhood; house-builder = craving. "House" may also refer to the nine abodes of beings — the seven stations of consciousness and two spheres (see Khp 4 and DN 15).

The word anibbisam in 153 can be read either as the negative gerund of nibbisati ("earning, gaining a reward") or as the negative gerund of nivisati, altered to fit the meter, meaning "coming to a rest, settled, situated." Both readings make sense in the context of the verse, so the word is probably intended to have a double meaning: without reward, without rest.

[VaradoFn-V147](Ven. Varado V.147) Verse 147: "orifice-marked" (arukāyaṃ). PED: "a heap of sores", which seems euphemistic.
[DLMBSFn-V146]

(DLMBS Commentary V146) Visākhā was one of the most famous female lay disciples. She was very devoted and generous. Once, some men from Sāvatthi asked Visākhā to be a companion to their wives, who were frivolous and liked to drink alcohol. Their husband hoped that Visākhā could have positive influence on them.

Once, the group of women went to the garden. The wives secretly brought some liquor and got drunk. When Visākhā found out about it, she was angry and reprimanded them.

At another occasion, the women wanted to go to the garden again. Visākhā refused, remembering what happened the last time. So they requested to go to the Jetavana monastery to pay respect to the Buddha.

After arriving at the monastery, the ladies again got drunk from the liquor they brought secretly along. Māra further influenced their minds and the women started to behave shamelessly: they were dancing, singing and jumping about.

When the Buddha saw this, he used his supernormal powers. He let the room get dark and illuminated the sky with rays of strong light. The women were frightened and awed at the same time. They got sober quickly.

The Buddha admonished them for their behavior and for getting drunk. He told them that drinking alcohol brings pain and unhappiness, it clouds our minds and then we are more likely to get under influence of evil passions.

At the end of the discourse, all the ladies were firmly established in the path and returned home mindfully and peacefully.

[DLMBSFn-V147]

(DLMBS Commentary V147) In Rājagaha there lived a beautiful courtesan named Sirimā. She was a devoted disciple of the Buddha and used to offer almsfood to the monks every day. One monk mentioned to his friends how generous and beautiful she was, how delicious the food offered by her was. One young monk heard this and fell in love with Sirimā without even seeing her.

The next day he joined the monks who went to her house. Although Sirimā was sick, she still paid her respects to the monks and gave them almsfood. After seeing her, the young monk desired her even more.

But that night Sirimā died. The Buddha wanted to teach the young monk a lesson, so asked the king to keep the corpse for few days without burying it. On the fourth day the dead body was put to the cemetery ground. It was no longer beautiful, it was bloated, stinky and full of worms. The Buddha told the young monk if he wanted to go to see Sirimā. The monk has not heard about her death so he was very happy to agree. How terrible his shock was when they got to the cemetery and he saw Sirimā’s corpse!

The Buddha then asked the king to announce, that anybody who paid one thousand coins, could spend the night with Sirimā. But nobody wanted to do so. The price went gradually down, until she was available for free. But even then there was nobody willing to spend the night with the corpse.

The Buddha then told the monks to realize, that few days ago many men would willing to pay even more than one thousand for a night with the courtesan, but now nobody wants her even for free. He further spoke on the subject of non-attachment to the body. The young monk gained insight into the true nature of the body and his love for Sirimā disappeared.

[DLMBSFn-V148]

(DLMBS Commentary V148) Uttarā was a very old nun - she was one hundred and twenty years old. But se was very generous and respectful. Many times she shared her almsfood with monks, just out of her kindness.

Once, while going on her almsround, she met the Buddha. Reverentially, she stepped out of his way and paid her homage. While she was doing that, she accidentally stepped on her own robe and fell down.

The Buddha consoled her and told her to understand the condition of her body. She was very old and her body frail and sick - she should practice diligently to perfect her mind.

Uttarā reflected on the Buddha's words and attained the first stage of Awakenment.

[DLMBSFn-V149]

(DLMBS Commentary V149) A group of monks once went to the forest to practice meditation. They were very diligent and very soon they attained very deep mental absorption (jhāna). They mistook this attainment for the Arahantship. Happily they returned to the Buddha and intended to tell him about their achievements.

When they were about to approach, the Buddha asked Venerable Ānanda to send them to the cemetery first. Buddha knew about their mistaking jhāna for Awakenment and had an idea how to make them realize this mistake.

The monks went to the cemetery and saw different corpses there. When they saw old decaying bodies and bones, they were able to perceive them with equanimity. But when they saw some fresh corpses, they realized they still had some sensual desires left in them! The Buddha exhorted them with this verse. The monks finally understood how little had they achieved so far.

[DLMBSFn-V150]

(DLMBS Commentary V150) Rūpanandā was the Buddha's stepsister and the fiancee of his cousin. She was very beautiful, so she was also known as Janapada Kalyāni ("Beauty of the area"). Because all of her relatives became monks and nuns, she decided to go to the monastery herself. But she did so only because of attachment to her family; she was not really devoted to the idea.

As she knew that the Buddha often talked about impermanency and non-attachment to the body, she did not dare to go to see him. She thought he would scold her for her beauty. But one day she finally decided to go and listen to one of the Buddha's discourses.

The Buddha knew that Rūpanandā is very attached to her body and conscious of her beauty. So he created a vision of a female form (visible only to Rūpanandā) to sit near him on the stage, where he was delivering his speech and to fan him. The girl was very young and extremely beautiful. Rūpanandā saw her and realized that compared to this girl she herself looked like a monkey.

While she was looking, the girl began to grow older. She became a young woman, then a grown up woman, middle aged, old - and finally she became a very old woman. Rūpanandā realized that the change of the body is a continuing process and she found out that this beautiful young girl changed into an old ugly woman. Then the woman on stage, no longer able to control her body, was lying there, dying and finally she died. Her body got swollen and worms were all over it.

Rūpanandā thus finally realized that also her beauty is very impermanent - it is a subject to illness, old age and death. The Buddha further instructed her with this verse and at the end Rūpanandā attained Arahantship.

[DLMBSFn-V151]

(DLMBS Commentary V151) Queen Mallikā was the wife of King Pasenadi. Once she went to the bathroom to wash herself and her dog entered with her. While she bent over to wash her feet, the dog started to misbehave with her and the queen did not stop it. When she came out, the king told her he saw everything through the window and scolded her for her behavior. But Mallikā denied doing anything and suggested that the bathroom was enchanted - whoever went inside could be seen doing strange things through the window. She sent the king inside and when he came out, she told him she saw him misbehaving with a goat. The king, not being very smart accepted this as an explanation.

But the queen felt very bad about lying to the king for many years. When she was dying, this moment kept coming to her consciousness over and over again. Because our dying thoughts determine our next birth, she was born in a state of suffering. The king wanted to ask the Buddha where Mallikā was reborn, but Buddha was not willing to tell him, because he did not want to hurt Pasenadi's feelings.

Only after seven days in the state of suffering, the queen was reborn in Tusita heaven as a result of her great meritorious deeds. Only then did the Buddha reply to the king's question. The king was happy to hear that, but at the same time he felt sad for her death. The Buddha replied with this verse, saying that everything is subject to old age and death; therefore we must practice the Dhamma diligently.

[DLMBSFn-V152]

(DLMBS Commentary V152) There was a monk named Lāludāyi. He was not very bright. He was never able to say things, which were appropriate for the occasion. On happy occasions he would talk about suffering and sorrow and on sorrowful occasions he would talk about happiness and joy. He was also never able to understand that he did and said something inappropriate in these cases. The Buddha spoke this verse in reference to Lāludāyi.

He also revealed the following story: in one of his former lives, Lāludāyi had been a farmer. He had two oxen to plow the fields. Suddenly one of them died. The farmer asked his son to go to the king and request another ox. But the son told him to go himself and taught him a verse to say in front of the king.

But the farmer made a mistake and instead of "My ox died, please give me another one", he said "My ox died, please take the other one away from me".

Fortunately, the king was very wise and understood that Lāludāyi just made a mistake and gave him sixteen oxen to help him with his farming.

[DLMBSFn-V153](DLMBS Commentary V153) This verse and the following one (DhP 154) are the first utterances of Prince Siddhattha Gotama, after he reached the supreme Awakenment, seating under the Tree of Awakenment. From that time on he was known as the Buddha. He finally comprehended what was the reason for suffering in the round of repeated rebirths - the craving that causes us to run in it over and over again. He formulated his teaching, summarized in the Four Noble Truths and became the founder of what is today known as Buddhism.
[DLMBSFn-V154](DLMBS Commentary V154) The story for this verse is identical with the story for the preceding one (DhP 153). It forms a part of the first utterance of the new Buddha (The Awakened One) just after he reached the Awakenment. He addressed the "builder" of his personality, the cravings. He finally understood that the craving is the main factor in the repeated rebirth. He destroyed "the ribs" or body of the craving and also "the roof of the house" or the reason for the round of repeated existence. His mind became dissolute, or in other words, he has reached the Nirvana. He has attained the end of all cravings and thus the end of the round of rebirth.
[DLMBSFn-V155]

(DLMBS Commentary V155) There was a rich man, named Mahādhana. He had a son. The boy had not studied anything while young, so he remained quite ignorant. Later he married a daughter of another rich man, who had no education at all. When their parents died, the young couple inherited immense riches. But since they knew only how to spend, and not how to earn and look after the money, they became poor very quickly. They lost all of their property and had to become beggars.

The Buddha saw them and commented the situation with this verse. He further said that had the young people study worldly wisdom, they would learn how to increase their riches, had they renounced the household life, they both could have attained Arahantship. But since they just wasted their youth away, they lost every opportunity - both material and spiritual.

[DLMBSFn-V156]

(DLMBS Commentary V156) The story for this verse is identical with the story for the previous one (DhP 155).

If we want to accomplish something in our lives, we have to start working early, in the young age. Be it material or spiritual goals, we should not waste our time and diligently learn the necessary skills and then apply them on the road to the goal we want to achieve. If we do nothing in our young age, all the opportunities will be lost and we will grow old, without ever accomplishing anything.


校註:

[NandFn11-01]〔Nanda 校註11-01〕 請參 法句經故事集 ,十一~一、毘舍佉和喝醉酒的同伴 (偈 146)。
[NandFn11-02]〔Nanda 校註11-02〕 請參 法句經故事集 ,十一~二、佛陀拍賣絲蕊瑪的屍首 (偈 147)。
[NandFn11-03]〔Nanda 校註11-03〕 請參 法句經故事集 ,十一~三、佛陀安慰年老的比丘尼 (偈 148)。
[NandFn11-04]〔Nanda 校註11-04〕 請參 法句經故事集 ,十一~四、過度自信的比丘 (偈 149)。
[NandFn11-05]〔Nanda 校註11-05〕 請參 法句經故事集 ,十一~六、念念不忘小過的末利皇后 (偈 151)。
[NandFn11-06]〔Nanda 校註11-06〕 請參 法句經故事集 ,十一~七、總是說錯話的比丘 (偈 152)。
[NandFn11-07](1, 2) 〔Nanda 校註11-07〕 請參 153-54 研讀法句經故事集 ,十一~八、佛陀的讚美詞 (偈 153~154)。
[NandFn11-08]

〔校註11-08〕 法雨道場( 明法 法師)出版之修訂版,建議改"棟樑亦摧折"

說明:實無需要;蓋,樑乃「梁」之異體字也。



巴利文經典最突出的特點,同時也是缺乏同情心的讀者最感厭倦的特點,就是單字、語句和整段文節的重複。這一部分是文法或至少是文體所產生的結果。 …,…,…,

…,…,…, 這種文句冗長的特性,另外還有一個原因,那就是在長時期中三藏經典只以口授相傳。 …,…,…,

…,…,…, 巴利文經典令人生厭的機械性的重覆敘述,也可能一部分是由於僧伽羅人(Sinhalese)不願遺失外國傳教師傳授給他們的聖語 …,…,…,

…,…,…, 重覆敘述不僅是說教記錄的特點,而且也是說教本身的特點。我們持有的版本,無疑地是把一段自由說教壓縮成為編有號碼的段落和重覆敘述的產品。佛陀所說的話一定比這些生硬的表格更為活潑柔軟得多。

(節錄自: 巴利系佛教史綱 第六章 聖典 二 摘錄 )